Śląskie Studia Historyczno-Teologiczne, 2011, T. 44 z. 1
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Pozycja „Przeprowadzanie przez ogień” – ofiara z dzieci w czasach Starego TestamentuWilk, Janusz (Księgarnia Św. Jacka, 2011)Pozycja Uzdrowienie w szabat człowieka chorego na puchlinę wodną jako creatio continua (Łk 14,1-6)Nowak, Dominik (Księgarnia Św. Jacka, 2011)In his mission of proclaiming Gods kingdom, Jesus was driven first of all by his compasion for other human beings. His misssion was reaveled through his words and deeds, and it was a testimony of Gods love for humans. The creative perspective of the Saviours work is reavealed particularly by appealing to the idea of love. In modern biblical theology, the image of Gods love became the hermeneutical key for explaining the mystery of creation. Since it is difficult to state clearly what the creation ex nihilo – something out of nothing is, more and more often it is talked about as creation ex amore – out of love. Jesus was undertaking the work of creation in his activities. In this way he became the Creator full of love for all his cration, especially for the one which – paraphrasing the words of apostle Paul – „one sighs and hurts, awaiting ones redemtion” (Rome 8,22). Healings performed by Jesus, especialy the ones performed on the sabath, are written in the notion of creatio continua. His healing work on the sabath can be described as creatio contunua ex amore.Pozycja Rola invocatio zawartego w Ef 1,15-19Borek, Wacław (Księgarnia Św. Jacka, 2011)Pozycja Marcelego z Ancyry interpretacja Prz 8,22-30Słomka, Jan (Księgarnia Św. Jacka, 2011)Prov 8:22-30 is one of the key Bible texts for the Arian controversy. The words “made” and “begets”, used for describing the origin of Wisdom in the Septuagint, became a significant argument for the theory of the creation of the Logos in Arius’ doctrine. According to Arius, the text refers to the fact that Logos was begotten or, in other words, created before the creation of the world. In his polemic with Arius, Athanasius made a difference between the meanings of the two words: according to him, “begets” referred to the Logos being born of God before the ages, while the word “created” referred to the Incarnation. Marcellus, an anti-Arian polemist and Athanasius’ follower, took a different route. He claimed that both words had an identical meaning, however, they did not refer to the pre-eternal birth – creation, but to the moment of the Incarnation, the creation of the body the Logos took on. Marcellus did not acknowledge the concept of birth from God, and that assumption led him to apply some elements of Origen’s allegorical exegesis in his own exegesis of the discussed text, though he considered Origen as a major heretic.Pozycja Z dziejów relikwii świątobliwej Ofki Piastówny, dominikanki raciborskiejStefaniak, Piotr (Księgarnia Św. Jacka, 2011)Daughter of Przemysł of Racibórz and duchess of Upper Silesia, Euphemia was one of the holy women of the Piast dynasty. At the age of fourteen, she entered the convent founded by her father, the Racibórz Dominicans, where, with time, she became a prioress. Shortly after her death on January 17, 1359, she became famous for miracles. A strong though local cult soon started to grow around her relics, causing her to be called blessed as early as the 16th century. Today, the Diocese of Opole, in conjunction with the unwavering cult of Eufemia, is seeking the beatification of this holy Piast duchess to officially sanction her holiness. It is frequently the case with many holy royalty, such as Hedwig of Silesia, Cunegund or Yolande, that many posthumous remains undergo an evolution. They start with the typical royal funeral, yet end up buried in shrines dedicated to the veneration of saints. So it was with Euphemia. Initially, as a former prioress, she was buried in a chapel crypt in the church of the Racibórz Dominicans. According to the original plans, the chapel was designed as a mausoleum of the Racibórz line of Piasts; hence Euphemia belonged there by birth. At the end of the 16th century, the existing cult transformed the burial chapel into a shrine, particularly after 1738 when the tomb of Euphemia was adopted to the public cult. The relics of the Piast duchess remained in the crypt until 1821. During the secularization of the convent, they were moved to the church of the Assumption of our Lady. In 1930, thanks to the pastor, Georg Schulz, a neo-baroque burial altar was built for Euphemia. Finally, in the spring of 1945, Euphemia’s altar shared the fate of the entire city and was burned by the soldiers of the Red Army. On one hand, the history of Euphemia’s relics testifies to the intensity of the religious cult she received over centuries; on the other, it places her in the burial tradition of the Piast holy women. The story of Euphemia becomes unique in 1821 when her relics were removed from the shrine destroyed by its new protestant owners and were moved to the church of the Assumption. Today the memory of Euphemia continues to grow.Pozycja Wybrane koncepcje przezwyciężania kryzysu ekologicznegoAbdank-Kozubski, Andrzej (Księgarnia Św. Jacka, 2011)Burdening a human with responsibility for the observed ecological crisis cannot cover the entire domain of questions concerning his role in nature. This is because a human is naturally able to correct his faults and negligence. As a unique creature, a human is able to enrich his relation with natural environment with a sense of being responsible for this environment. The latter is, however, possible provided human is able to recognize and appreciate his own rational and moral capability. Thanks to that, a human may also recognize his own limitations and consequently, try to compensate them rationally and morally. Three proposals for an outlook on a human as a warranty for conquering ecological crisis are presented in the article: these are the concepts of Hans Jonas, Ludwik Schäfer and Konrad Lorenz.Pozycja Interdyscyplinarna solidarność teologiCuda, Jerzy (Księgarnia Św. Jacka, 2011)Pozycja Antropologia Maurice’a Blondela i kryzys modernistycznyZieliński, Sławomir (Księgarnia Św. Jacka, 2011)The paper presents an outline of the modernistic crisis, it concentrates especially on its French specific character, refers to many main representatives and reaction of Magisterium Ecclesiae. The first period of academic creativity of the French philosopher Maurice Blondel falls on that difficult period of modernistic crisis, what left clear traces especially on his anthropological thoughts. There are numerous references to that epoch in philosopher’s works. He expressed care about providing both an autonomy for rational philosophical argumentation, as well as an autonomy for the transcendence of the supernatural order. He devoted himself totally to profound criticism of the new culture and analysis of immanent limits of its positive nature. After presentation of basic papers of the French philosopher from that period, several, most important ideas, which were created because of the influence of modernism, such as: immanent method, criticism of historicism and extrinsicism, and Christological theme, have been outlined. Blondel marked main lines of his anthropology emphasizing clearly his distance to modernism by fighting representatives of radical rationalism and criticizing scholastic method.Pozycja Bóg współcierpiący jako con-solatio. Tropem J. Ratzingera/Benedykta XVISzymik, Jerzy (Księgarnia Św. Jacka, 2011)Similarly as all theological questions, an inquiry about God’s suffering constitutes a deeply existential question, relating to humans and touching their most sensitive aspects of life and faith. While searching for the truth, individually marked intuitions themselves are not sufficient. That is why theology constantly faces this questions in the light of the Holy Bible, Tradition, historical achievements of theologians and mystics, trying to open a way to cognition and understanding through accurate notions. The issue is visible in J. Ratzinger’s works/teachings of Benedict XVI. The Pope has been developing his theological reflection concerning God’s suffering, reaching back to anthropomorphisms from Old Testament, the consequences of Incarnation from New Testament, showing the core of confrontation between young Jewish Christianity and Hellenistic mentality and stoic philosophy. He then takes out the most significant answers from the treasure trove of Tradition to open modern perspectives, on the basis of such synthesis, answering questions of the contemporary world. The most characteristic feature of Pope’s deliberations links the category of God’s co-suffering developed by theology with the category of Divine con-solatio. He convinces that acceptance of someone’s pain involves the very essence of true consolation. As a result, the Christ’s cross – the most generous gesture of God’s co-suffering Love – is of a really consolationary nature. As such, it remains the only hope for those suffering.Pozycja Duchowość inkarnacyjna i jej chrystologiczne podstawySawa, Przemysław (Księgarnia Św. Jacka, 2011)The Christian type of spirituality is defined by participation in God through Jesus, the incarnate Son of God. The attitude of a human being towards God, the world, other people and himself results from the degree of acceptance of the truth about God who reveled himself through Jesus. As a consequence, spirituality has its deep roots in the christological dogma. The fact that Jesus took on a human body and nature and became both a man and God lies in the centre of the New Testament proclamation. This reality makes Christianity peculiar as the divinity does not contradict the humanity; God does not pose a threat to a human being, to his freedom or identity. The difference between sacredness (sacrum) and profanity (profanum) virtually vanishes. In other words, sacred permeates secular thanks to the Incarnation, which materializes spirituality (this can be seen in the reality of Church, Sacraments, the service of love or iconography). In addition, the intimacy of ‘devine’ and ‘human’, profoundly fulfilled by the Incarnation of Logos (Word), underlines the beauty of a human body. Making an analogy between a human being and Jesus Christ, it can be said that there is one person and two quasi-natures: material-carnal and spiritual. They remain separate and do not constitute a third reality, but the Person is the one that unites them. In this way, the truth about the personal union and two natures of Christ becomes a model in finding out the truth about the human being. The Incarnation of Logos (Word) with the proclamation of the value of human life designates Christian model of spirituality as the incarnational spirituality. This model shows the necessity to strike an essential balance in life. At the same time, a certain outlook on life and world is created through the prism of the Incarnated. What is more, the Incarnation of Logos determines various spheres of life showing its purpose and forms of its recognition and expression (orthodoxy is connected with ortopraxy). Bearing a Christological model in mind, it is necessary to develop your faith everyday upon this model. What is meant here is having a purpose in life (theosis, eternity), experiencing everyday life properly (human culture, worldliness) and joining all these activities with the Christian cult. Incarnational spirituality is also connected with the relaxed attitude to the material world, where the human being has been placed (culture). Finally, incarnational and anthropological model gives direction to Christian piety, prayers and faith incorporating coexistence of spiritual and material aspects. Invisible and inner matters function together with the visible and outer ones.Pozycja „Istotą, a nie tylko stopniem” (LG 10). Hipoteza wyjaśnieniaStrzelczyk, Grzegorz (Księgarnia Św. Jacka, 2011)Pozycja Perspektywy dialogu Kościoła katolickiego z Żydami w świetle synagogalnych przemówień Benedykta XVIIgnatowski, Grzegorz (Księgarnia Św. Jacka, 2011)There are some researchers and journalists who claim that Benedict XVI is not favourably disposed to the Catholic-Jewish dialogue. The analyses of Pope’s speeches given in the Jewish synagogues, in Cologne – 2005, in New York – 2008 and in Rome – 2010, show that Benedict XVI not only encourages Catholics and Jews to the constructive dialogue but also points out to the questions which have to be deeply examined during the meetings and conversations. The first one is the problem of the common history and the second one is the theological relations between the Church and the Jewish people after the coming of Jesus Christ. To those issues that have not been unresolved he adds also the necessity of the discussion the moral contemporary problems, especially the Decalogue Commandments.Pozycja Autorytet Biblii w tradycji ewangelickiejPodzielny, Janusz (Księgarnia Św. Jacka, 2011)Pozycja Znaczenie motywacji w kaznodziejskiej posłudze słowaTwardy, Jan (Księgarnia Św. Jacka, 2011)A good motivation is an important condition of fruitful proclaiming of God’s word – as listener to it should know why he should reach saintliness, choose virtue and avoid sin. Polish homilets of 19th century and the first half of 20th century paid attention to this problem writing about priest’s influence on the human will. This problem is still actual as the right motivation and reliable argumentation also determine worth of the sermon. The preacher should fully draw positive preternatural motives from Divine revelation which show that God loves us from the beginning and craves for our happiness (heaven). The response to God’s love should be the whole Chritian life. As people sin against God and deserve God’s punishment, there is also necessary the preternatural motivation in a negative aspect (hell). That is why the preacher should also praize the natural motivation – pointing at the fruits of virtuous life and the fatal effects of vices and sins. An abundant source of motivation is Bible and tradition of Church’s faith; helpful will also be examples drawn from hagiography, history and life experiences of people. So it is worth to study motivations of contemporary preaching to know its model and defy against errors that may be found as regards that matter.Pozycja Postawa religijna a relacje interpersonalne katechizowanej młodzieży gimnazjalnejStach-Hejosz, Magdalena (Księgarnia Św. Jacka, 2011)The young people attacked by confusing informations coming usually from mass media, are exposed for harmful influence of present moral crisis. Often being manipulated, the youth isolate catholic moral values from “things of this world”. Moral values are closed in private life sphere. That is why, according to the catholic preceptors, it’s important to form religious attitudes as constant and solid reference to the God and to the Church. The Church in care for youth interest has consiousness that crisis of identity experienced by the young people during gymnasial school period could negative effect for their religious atmosphere. This situation can have influence for interpersonal relations. It is confirmed by researches that young people have leak references to the God and to the Church. Immature reference to the God has often connection with immature personality, orientated for support in the same age group. Moreover it may be assumed that recede influence of rustic traditional background for forming religious attitudes among the young. References to the God and the Church, being observed among catechized young people, become their personal choice matter.Pozycja Afrahat „O synach przymierza” (Demonstratio sexta. De monachis. Patrologia Syriaca I,240-312)Uciecha, Andrzej (Księgarnia Św. Jacka, 2011)Pozycja Św. Jan Klimak „O wyrzeczeniu się świata” (Scala paradisi. Gradus Primus. De abdicatione ritae saecularis. Patrologia graeca 88, 632-644)Jasiewicz, Arkadiusz (Księgarnia Św. Jacka, 2011)Pozycja Ewangelia Marii Magdaleny. Wstęp, przekład z koptyjskiego, komentarzMyszor, Wincenty (Księgarnia Św. Jacka, 2011)Pozycja „Skon św. Józefa”. Wstęp, tłumaczenie wersji koptyjskiej i arabskiejDembska, Albertyna (Księgarnia Św. Jacka, 2011)Pozycja Ks. Franciszek Woźnica (Franz Wosnitza) duszpasterz niemieckich katolików diecezji katowickiej w latach 1933–1939Schmerbauch, Maik (Księgarnia Św. Jacka, 2011)